Writing a few essays on a philosophically-disposed perspective for establishing
the Premise for a social movement directed towards the establishment of a New Government,
provides us with a moment for sharing a relatively small portion of ideas being
collated. However, priorities amongst different reviewers frequently come to the
fore of a discussion that may get bogged down by minutiae as a means by which a
given commentator affords themselves with the impression that they are making
important points of consideration whereby some measure of personal relevance
with respect to providing some purposeful contribution. At other times, self-
reflection appropriately cuts them short by acknowledging that they are rambling.
With this said, let us make a few spritely condensed comments to begin this essay
as a type of momentary summation to a few ideas.

All governments practice bits and pieces of different ideologies, any of which
may show an extended and pronounced view of itself in one or another situation.

No government practices any Actual model of Communism, Democracy, Socialism, etc...

Switzerland comes the closest to practicing an Actual Democracy, though because
Switzerland is small, it can not adequately be used as a rule-of-thumb by which to
judge how a larger country (such as Russia, China, the U.S., Britain, Mexico, etc...)
would function with such a practice.

Military organizations exist as expressions of practiced Communisms, Socialisms,
and Dictatorships.

Military leaders are not elected by the general population of soldiers, nor by
way of citizen-wide elections.

The selection of leaders (instructors, administrators) in education systems does
not occur by a voting process amongst students nor the larger public.

The selection of business leaders does not occur by a voting process amongst
the general public.

The content of food and beverages is not controlled by any publicly executed
voting process.

The public is not permitted to vote on most social issues.

The process for conducting a Referendum is an exercise in a contest pitted
between the public and the government instead of being a mandated requirement as
would be the case if an Actual Democracy were being practiced.

The quality and quantity of social issues both domestic and international,
can not be adequately addressed by current processes of government which exercise
a mode of handling problems through legalized impositions, without the consent of
the public.

The news media is too biased to adequately represent the depth and diversity of
thought in a given public, even though it is provided a legal means of distributing
their bias as if permitted an established right to speak for the public as a
presumed exemplary "freedom of speech" exercise.

Capitalism is not well understood as a type of economic tool resembling an
adjustable wrench whose variability is misidentified as a type of social philosophy
in and of itself, because it is being permitted to function as one.

If the accepted currency of exchange is to be money in the forms of coins,
paper, and electronic transfer of enumerated data; then it is most appropriate to
use such a resource as a means to an end that provisions the needs of the overall
public, and is not permitted (as is now practiced), to be that sought as the end
meant to be accomplished.

Capitalism can be put to use in any way that is harmful, useful or an admixture
thereof.

Those who apply Capitalism in a negative social way will cause it to be viewed
in a negative way and vice versa.

Different environments influence the development of different cultures with
different ideologies, though similarities amongst the different "species" of
cultures and ideologies can be identified.

All peoples share in the environment called Earth, and it is decaying by both
natural processes and those caused by (artificially-imposed) human activity.

Humanity does not have the means to stop the natural decay and eventual demise of the
Earth, Sun and receding Moon.

Humanity can only slow down the rate of decay caused by human activity.

The decay of the Earth's rotation rate, the Sun's fuel, and the distance between
the Earth and the Moon... are activities which cause effects on biological processes
which affect adaptations directed towards maintaining an equilibrium in the decaying
Earthly environment.

Adaptation requirements cause alterations in ideology which reflect the patterns
exhibited by the influential planetary bodies.

The patterns that have and are being exhibited by the inter-active consequences
of the planetary bodies can be symbolically enumerated.

Using numbers as referential symbols can help to identify the occurrences of
effects in biology, anatomy and ideology (psychology, philosophy, physics, anthropology,
etc...) when the same referential symbols are applied in an effort to establish
a common language.

Referential symbols similarly applied amongst all subject matter can help to
distinguish continuity and change. (How much, how often, when, where, what...
indicating levels of sensitivity or insensitivity that may or may not be confined to
simplicity or complexity.)

Group protesting efforts very often are little more than exercises in venting
emotion that eventually dissipates to individual murmurings that find substituted
outlets which do not produce a desired change in social governance.

Representatives whose legislative work causes them to be isolated from their
constituent bodies can not possibly represent them... particularly if the people
do not make their views known. Representatives can not read minds.

It is impossible for government officials to realize that the public want's
change in government if the people do not make their voice heard.

If the public wants a New Government, the idea of, by and for a New Government
perspective must make itself known to everyone, since it involves everyone.

Those who hold affection for their respective Nation because it has been defined
in terms of an expressed Communism, Democracy or Socialism, need to look more closely
at the governing practice set in place. Very often they will find they have been
mistaken and must re-examine their loyalty.

Governments frequently exercise an inorganic mechanistic form of operation
which treats the public like cogs in an escapement which gives the impression of
a dynamic confused with a living, feeling, compassionate being.

Though governments have the capacity for great generosity, kindness, compassion,
and genuine public concern, this is but one half of the bi-polarized schizophrenia
which they are endowed with because of a populace exhibiting an effort to communally
exercise a concerted effort to adapt to an overall decaying environment whose effects
on biological, ideological and sociological development are overlooked.

Life forms and their internal as well as external processes on a fast spinning
Earth are like the marble on a fast spinning Roulette wheel. If the wheel is stopped
abruptly the marble nonetheless continues in the same accelerated motion for a period
of time. However, if the speed of the roulette wheel is permitted to slow of its
on accord, without outside interference, the momentum of the marble continues
unabated for awhile... at least until it is claimed by a given niche'. From a
perspective which views the practice of roulette wheel gaming as a emblemed schematic
of biological and intellectual processes in a symbolic gesture sort of way, it is
of value to note that the marble is sent in the opposite direction of the spun
wheel and the betting layout uses multiple "three-patterned" arrangements, which
is another example of the content about a 1,2,3 development having been imprinted
on the human psyche and biology. If the betting table were a bit expanded to 64
squares involving a 3 -to- ratio layout, the pairing of amino acids in three-lettered
configurations with the inclusion of the three start and one stop codons being highlighted,
we would have a model ideally suitable for a biology class... including the philosophical
attributes related to developmental applications with respect to mutagenic reciprocations
influenced by the changing rotation rate and environmental niche's to which biological
processes fall into and have an application is sociological considerations.

Many social reformists make it a point to study history, though that which they
study may be limited to a selective subject, because their reformation interest
typically become localized to a town, city, state or Nation. They do not incorporate
an attempt to consolidate the activities of multiple Nations as some commercial
or banking interests have done. They is no open discussion concerning any effort
to combine different Nations into a singular Nation unified under a common purpose,
even if cultural customs may differ dramatically. While there efforts at consolidating
specific enterprises for aid, protection and commercial activity, there is a general
consensus to keep all Nations separated as singular entities. And even though a given
individual or group of people may follow a path towards making great reforms for
a given Nation, those efforts, later in the history of the Nation, may lead to the
adoption of future ideas involving a presumed greater promise of progress, like the
old reforms of Germany becoming reformed by Karl (Heinrich Friedrich) Stein, that
were later followed by a drive for yet greater reforms under the guidance of Hitler.
This is not to say that all reforms are followed by later developing problems that
lead to a momentum of further progress to be described as a red and black or even and
odd situation retrospectively defined by an historical review, but that the process
of this formula appears to be a recurrence in the mentality of humanity due to
deteriorating social circumstances affected by deteriorating environmental conditions...
the extent of which is not fully being appreciated. Let's take a look at a brief
account of Stein's life:

Rhinelander-born Prussian statesman, chief minister of Prussia (1807–08), and
personal counselor to the Russian tsar Alexander I (1812–15). He sponsored widespread
reforms in Prussia during the Napoleonic Wars and influenced the formation of the
last European coalition against Napoleon.

Childhood and youth.

Stein was born into a family of the imperial nobility. His father, although a
Protestant, was chamberlain to the Catholic elector and archbishop of Mainz. Karl
Stein's ancestral tradition, as he himself declared, imbued him with “ideas of piety,
patriotism, class and family honour, and the duty of devoting one's life to the
community's needs and of acquiring the necessary proficiency for such purposes by
diligence and effort.” He grew up to feel a strong attachment to the old German
Reich and to the imperial dynasty of the Habsburgs and a fervent German patriotism.

His parents wished him to become a judge at one of the imperial courts of the
old German empire, and in 1773 he was accordingly sent to study law at the University
of Göttingen. Stein studied not only law but statistics, economics, and history as
well. From his readings in early German history, in English literature and constitutional
theory, and in the works of Montesquieu, he received impressions that were to be
of significance for his later activity as a statesman.

Influence of August Rehberg

August Wilhelm Rehberg, whom he met in Göttingen, became a close friend and exercised
a greater influence on Stein than did any of his academic teachers. Rehberg was a
political thinker who advocated a liberal–conservative policy to preserve the old
where it had proved itself and to make reforms where conditions demanded them. It
was in the constant exchange of ideas with Rehberg that Stein developed his own
reform ideas in the quarter century between 1775 and 1800. He attempted to find a
middle way between revolution and absolutism that could unite tradition and progress.

In 1777 Stein left the university and used the next three years to study the legal
procedures of the institutional organs of the Reich, namely the Imperial Chamber at
Wetzlar, the Imperial Court Council in Vienna, and the Reichstag, or Diet, of the
empire at Regensburg. In the course of his work he decided against joining the
imperial service and to enter the Prussian civil administration instead. In 1780,
through his friendship with Friedrich Anton von Heinitz, the Prussian minister of
mines, he obtained a suitable post.

Career as Prussian civil servant

Stein began his career in the department of mines and factories, at first stationed
for some years in Berlin, then for a long period in Prussian Westphalia. His work
in the direction of mining enterprises and in the provincial administration of
Westphalia made Stein an expert in the practical detail of local government. In
1796 he was appointed head of all the Rhenish and Westphalian administrative
districts; and in 1802–03 he was entrusted with the administrative execution of
the merging of the secularized bishoprics of Münster and Paderborn into the Prussian
state. In his work as an administrator, Stein was content and highly successful:
he improved the road network, made the rivers navigable, promoted textile production,
and reformed the system of tax collection.

In 1793 he married the countess Wilhelmine Wallmoden. She was the daughter of
a Hanoverian general and a granddaughter of England's king George II, through one
of his mistresses, the Countess of Yarmouth. During the first years of their marriage,
Stein felt that his wife did not appreciate his way of life and his goals. As the
years passed, however, he became increasingly respectful of his wife's character
and abilities. Together they devoted themselves to the education of their two daughters.
During Stein's long periods of separation from his family in the years 1807–15, his
wife took care of his estates, executed his commissions, and brought up the children.
Stein outlived her by 12 years.

Achievements as minister and prime minister

On Oct. 27, 1804, Stein was summoned to Berlin to be minister for manufactures
and excise (i.e., for economic affairs). In this capacity he obtained an insight
into the working of the central offices of the government, which moreover convinced
him of the need for reform. Because of a momentary altercation with King Frederick
William III, who rejected his demands for a ministerial system free of interference
from the king's personal Cabinet, Stein was dismissed from office on Jan. 3, 1807,
in the interval between the defeat of the Prussians by the French at Jena and Auerstädt
(October 1806) and the Peace of Tilsit (July 1807).

Returning to his ancestral castle in March 1807, Stein used his enforced leisure
to compose the now famous Nassau Memorandum (Nassauer Denkschrift). A comprehensive
program for the reform of the Prussian state, this memorandum constitutes the best
and most reliable account of Stein's ideas. His basic principle is that, for a
healthy and efficient state, an organic relationship must be established between
population and government and that citizens must be brought into responsible
participation in the state's affairs. This perspective had long been developed,
formulated, and modified in his mind through his preoccupation with the English
system of self-government, and experience had further enriched and reinforced it.
Seeking to give new life to the state from within, Stein hoped that the practice
of self-government would generate “civic-mindedness” (Bürgersinn) and “community
spirit” (Gemeingeist) in the populace, so that they would adopt the state's interests
as their own.

Under the Peace of Tilsit, which mutilated the Prussian state, Frederick William
III had to dismiss his minister Karl von Hardenberg at Napoleon's behest. He then
invited Stein to be his chief minister, on Napoleon's recommendation. Stein arrived
at Memel on Sept. 30, 1807, and after interviews with the King his new appointment
was confirmed (October 4). Confronted with the extraordinary situation of Prussia,
the single-minded, uncompromising, and self-confident Stein saw the opportunity for
fundamental reform. The old system of the state was quite obviously discredited;
even the otherwise irresolute King could see that it was high time to put Prussia
on a more up-to-date footing. Furthermore, Napoleon's demands on Prussia themselves
necessitated incisive measures affecting the internal system. Last but not least,
some of the liberally inclined members of the bureaucracy were ready to collaborate
with Stein.

Thus, from the earliest days of his tenure of office, Stein could launch his
reform. On Oct. 9, 1807, a law was published “concerning the Emancipated Possession
and the Free Use of Landed Property as well as the Personal Relationships of the
Inhabitants,” which freed the peasants from servitude. Though it did not furnish
a satisfactory solution to a number of problems (foremost among them being that
of the gradual transfer of economically exploited land to peasant ownership), this
October Edict was a decisive step in the conversion of Prussia to civil liberty
and to equality before the law. No less revolutionary were the economic implications:
land, which nobles had been forbidden to sell to nonnobles, could henceforth be
bought and sold freely, and men were free to follow the vocation of their own choosing.

Stein's Municipal Ordinance (Städteordnung) of Nov. 19, 1808, was of lasting
importance. It introduced self-government for the urban communes, created the
distinction between the salaried executive officials (mayor and magistrate) and
the town councils, and so enabled the towns to deal with their local affairs largely
through their own citizenry. Even so, the greater towns were put under the supervision
of a police president directly responsible to the minister of the interior. Stein's
ordinance pointed the way to the development of municipal life throughout Germany.

Stein effectively modernized the structure of the Prussian government as a whole.
The irresponsible advisers of the absolute king, namely the so-called Cabinet
councillors, who had hitherto formed a sort of secret government behind the scenes,
were discarded and so also was the “General Directory,” which had been set up as
the central authority in Frederick William I's reign. In its place Stein established
departmental ministries (foreign affairs, internal affairs, finance, justice, and
war) with unified competence for the whole Prussian territory. On the same principle
he organized the activities of the intermediate administrations (Regierungen) and
created the post of Oberpräsident, or official head of a whole province, directly
responsible for it to the central government. Stein pursued his many-sided tasks
with passionate determination, but much of his plan remained unexecuted. His schemes
for agrarian and economic reform were taken up by Hardenberg from 1810 onward; but
the latter applied them in a spirit more akin to that of the Enlightenment than to
Stein's conservative sort of liberalism and without Stein's educative, ethicopolitical
concern.

Last Years

In August 1808 a letter in which Stein indiscreetly referred to the likelihood
of war against France was intercepted by Napoleon's agents; and on November 24,
yielding to French pressure, Frederick William dismissed him from office. Next,
when Napoleon had declared him a public enemy (December 16), Stein had to take
refuge on Austrian territory. In May 1812 he was summoned to the court of the
Russian emperor Alexander I to be one of his political advisers. In the following
winter, on the collapse of Napoleon's invasion of Russia, Stein urged the pursuit
of the retreating French Army beyond the Russian frontiers; and early in 1813 he
not only helped to organize the raising of troops in East Prussia but also negotiated
the Russo-Prussian Treaty of Kalisz, the formal signal for Prussia's rising against
Napoleon. He used his moral authority, during the War of Liberation and the Congress
of Vienna, to work for a political union of the German states.

In 1816 Stein retired to his country property of Kappenberg in Westphalia. Even
in his old age his energy did not desert him. German historical science, in fact,
owes to Stein's efforts its most important enterprise of publishing. The Gesellschaft
für ältere deutsche Geschichtskunde (Society for Earlier German History) was founded
on Jan. 20, 1819, at his house in Frankfurt am Main, with him as its head and its
coordinating force. The Gesellschaft has remained the most important organization
for the publication of source materials on German medieval history. The publication
of the great documentary series Monumenta Germaniae Historica, which began in 1826,
became the particular occupation of Stein's last years. As he himself said, he called
the Monumenta into being “in order to give life to the savour of German history, to
facilitate the study of its foundations, and thereby to contribute to the preservation
of love of the common fatherland.”

Stein was the greatest statesman concerned with Prussia's internal affairs since
Frederick William I. He introduced liberal and constitutional elements into the
absolutist state and, by his example and influence, made participation in public
life a moral postulate.

Needless to say that social reformations can be good, bad, or a mixture of both
elements, can take place by laypersons and statespersons, from within and originating
outside to influence internal changes or gain entry so that one can directly initiate
reforms. However, the cyclicity of gain and loss, of reform and deteriorating, etc...,
must be interpreted through a different lens of appreciation than the which is
typically used. The cyclicity must be recognized as an expression of that which is
not being considered in typical reform policies or protests. Regardless of which
type of government one is advocating, all of them are not unduly concerned with the
fact that humanity is aboard a vessel that is sinking. Whereas one or another government
ideology is being proposed as having the better ability to stop leaks than their
conflicting counter-ideas, the multitude of leaks (exhibited as social problems),
gives us the tell-tale indication that the vessel itself is no longer suitable for
the quality and quantity of passengers which have evolved. Irrespective of the
competency of Captain and Crew (business, government, religious leaders), all that
they say and do at trying to maintain a floating ship, is to no avail in the long-run
course of survival if there is no plan for efficiently abandoning the ship.

The ideologies of such leaders, as survival mechanisms, do not typically contain
a written instruction manual for pursuing life elsewhere... outside the purview of
a given terrain, as some survival programs do by establishing the same basic goal(s)
to be applied for either an individual or group. Whereas businesses promote the view
that people can be saved by purchasing one or another life preserver suited to individual
(or group) needs... and governments say that all will be well if the public pays its
taxes, indulges in respectable patriotisms and dutifully follow its leaders who claim
to know what is best... while religions tell believers to stay put so that at the
very least a person's soul will be saved; we have a situation calling for the people
to mutiny. All of them have short-sighted views even if they use such a word as
"eternity" and speak of salvation or an after-life called Heaven... simply because
such perspectives reveal an inability to reach beyond one's grasp that clings
tightly to an umbilical cord attached to a body called Mother Earth.

We need a new philosophy of government that uses a new manual directed towards
a realistic effort for using all resources towards pursuing a means of survival
away from the presently sinking global ship called Earth. It doesn't matter if the
ship provides a lot of recreational activities, extensive food and beverage supplies,
protection from the elements, and a host of complete social availabilities as might
be found in a modern city; all its value is of little worth if its resources are
meant to be disproportionally given to a few who have no other goal than to
improve their own survival in their own life-times... whereas all others are
negligibly concerned about. Steps for the design of craft to transport the growing
population to new habitats before over-population and dwindling resources begin
to stir various forms of cannibalism. We need a New Government ideology if we
truly want to preserve the many species now present, but many of which are becoming
extinct. If only we could get businesses, governments and religions to stop making
excuses and concocting systems of denial.